garmente put vpon this bodye What garmente is that â–ª Uerylye the vesture of immortalyte Vt obsorbeatur inquit quod mortale est a vita To haue all that is mortall and corruptyble to be put away To haue all fylthynes of synne and tentacyon to be obsorpte and cutte from the bodye to doo on Chryst for theyr garmente as the apostle saythe Roma â—â— Induiâ—â—ini dominuÌ„ IESVM Christum Doo ye on Iesus Chryste lyue a Chrystly lyfe â–ª â—â— Chrystians lyfe a vertuous lyfe a godly lyfe Folowe â–ª folowe Chryste in his lyuynge in humblenes mekenes in continencye chastyte in clennes and holynes in benignyte and obedience in temperancye and pacyencye in loue and charyte in goostly wysâ—â—om and spiritual gladnes in peace goodnes in modestie and sufferancie with soche other vertues of the spiryte which the Apostle reherseth in the fyfth to the Galathyans Galaâ—â— â–ª â—â— Thus the Apostle reherseth the miseryes of this body whiche yonge men doo sett soo moche by and holye men somoche despiseth And sheweth the naturall desire for the greate naturall loue that is betwene the soule and the bodye neuer to departe but to be euer togyther as appereth by the ensample of Chryste in his humanyte shewed in tyme of that great agony and coÌ„flycte that was betwene his body and soule as yesternyght in his prayer thryse cryinge to his father to haue that bloody chalyce of death to be remoued in remembraunce whereof he swette bloodie droppes blood and water pirled downe to the ground mooste aboundantlye from all partes of his moost blyssed bodye And yet referred he his mynde and wyll to his fathers wyll Soo naturally desired not to dye And castynge away that wyll of nature folowynge the wyll of the father desired to dye for the redemptyon of man Whiche redemptyon coulde not be done without his deathe and passyon Math. 11. cryinge to his father Non sicut ego volo pater sed sicut tu vis fiat voluntas tua Euen soo the holye seruauntes of god hadde as Chryst hadde two affeccions one naturall another supernaturall and aboue nature Consideringe the naturall desire they wolde not dye But yet lamentynge the miserable coÌ„dicions of the body desired to haue the bodye clothed with the weede of immortalite to be made cleane from all corupte fylthy desires from all vnclene inclynacyons Consyderinge on the other party the supernatural desire they cryed eueryche of them with the Apostle Cupio dissolui esse cum Christo. We desire to dye we desire to goo out of this corrupte bodye that somoche dothe disquiet vs we desire to be with our lorde Iesus Chryst. Thus they desired that they mought soo be rydde from the carnall desires and affectyons of the bodye whiche deceyueth the beste man in the worlde yf he be not well ware And thus to serue the tabernacle of this bodye is none other Seruire tabernaculo qd but to folowe and fulfyll the desires of the fleshe And they do serue this tabernacle that doth lyue volupteously carnally fleshly and fylthely folowyng euery mocyon euery tityllacyon and affectyon of the bodye as in glotonye in commessacyons and ebrietyes They doo serue this tabernacle that lyueth in slouthfulnes in ydlenes in cubilibus in coÌ„cupiscentiis hauynge theyr pleasure to lye in the beddes of coÌ„cupiscencye in luxus and lecherous lyuynge sousyng them selues in voluptie and carnall behauour And they that thus doo doo serue the tabernacle And all soche haue not lycence to eate of this solempne hyghe sacrifyce of this daye I meane the moost blyssed bodye and blood of our sauyoure Iesus Chryst. For the apostle saythe Qui panem domini indigne maÌ„ducat aut calicem domini indigne bibit iudicium â—â—ibi manducat bibit 1. Corin. â—â—1 Et reus eâ—â—t corporis sanguinis domini Who soeuer doo eate the bodye of our lorde vnworthelye and vnworthelye doo drynke his bloode he dothe eate and drynke his owne iudgement and shall be gyltye of the bodye and bloode of Chryst. Looke euerye man therfore vpon hym selfe And doo as the apostle doth say Probet semetipsum homo tunc de illo pane edat de calice bibat Let euerye man proue hym selfe let euery man serche his owne coÌ„â—â—scyence ransake his soule seeke euerye corner therof pourge make him selfe cleane noo synne to remayne â–ª noo spotte nor blotte noo taste nor smacke noo coloure nor affectyon of synne And then let hym with a reueâ—â—rence and a filiall coÌ„fidence eate of this foode drynkâ—â— of this cuppe Then shal he haue the effecte and merite of this meate and drynge of this passyon and deathe of this body and bloode In this feaste of propiciacyon the carkases and bodyes of these beastes slayne for sacrifice were burned and coÌ„sumed with fyre Extra castra without theyr tentê Whiche signifyed that nowe in tyme of the newe testament in this feaste called the feaste of our redempcion Extra castra howe that Chryst that lambe whiche saynt IohnÌ„ baptyste spake of the lambe of god Math. 7. that taketh awaye the synne of the worlde the veray sacrifice of the new law was had out of theyr tentes out of the citye out of the yates of the citye in to the open felde and hyll of Golgotha the mounte of Caluary and there suffered there his most blissed body was tortured with suche paynes as the cruel Iues could with theyr myscheuous deuyllyshe wyttes contryue ymagyne and inuent But why was not this bodye of Chryst burned consumed with fyre without the yates as was theyr sacrifyce without the tentes The reason is this The passion of Chryst is called Combustio passio xpÌ„i coÌ„bustio a burnynge for that his bodye was decocte parchede and consumed to the deathe vpon the crosse with the pangues he suffred in that hudge fyre of loue of charyte of tribulacyon of Passyon and deathe For in the olde lawe euerye greuous bytter and paynfull Passyon is called Combustio a burnynge As it is wrytten in Iosue Iosue 7. Quicunque in hoc facinore fuerit deprehensus comburetur igni Who soeuer be taken in this faulte he shall be burned in the fyre And after it foloweth in the same Chapiter Iosue coÌ„maunded the Israelites to stoone Acham filium Zare for his lyke offences to the deathe to burne all his goodes in valle Achor Soo that it appeareth euidently euery paynfull deathe to be called a burnyng But why wolde not Chryst suffer within the tentes within the Citye within the yates Certaynely for bycause that within the tentes and Citye was commytted soo moche ydolatry soche abhominable lecherye soo fylthye aduoutry soo stynkynge fornicacyon with soche other What shall I say I say that in the Citye reygned all synne Due ciuitates Ciuitas IerusaleÌ„ Saynt Augustyne saythe two loues maketh two cityes The loue of god maketh the citye of Ierusalem â–ª a holy citye the citye of god within
A Sermonde made before the Kynge his maiestye at grenewiche vpon good Frydaye The yere of our Lorde God M. D. xxxviij By IohnÌ„ Longlonde busshop of Lincolne Ad gloriam Christi ad memoriam gloriosae passionis eius Cum Priuilegio ad imprimendum solum AL Chrysten people ought this day especyal aboue all the dayes in the yeare to haue in theyr deuout remembraunce the gloryous passion of our sauyour Iesus Chryst. And to shew them selues prest and redy redy to suffer to crucify them selues with Christ as wel in spirite as in fleshe as wel in soule as in body To crucifye them selues I meane to afflycte the spirite soule with an inwarde remorse with an inward remembraunce of theyr owne wretched lyues euery one to consydre theyr owne synful dedes Theyr synnes to be soo great abhominable that it was necessary for Chryst the sonne of God to suffer and dye for it To consydre that nothyng in this worlde coulde pourge nor clense vs from synne but the onely bloode of Chryst his onely Passyon and deathe And in this remembraunce to crucyfye our spirytes to mourne and lament to wepe and sorowe oure sayde synnes whiche were the cause why Chryste dyd suffer whiche were the verye cause of this his mooste pityous paynefull Passyon and death We ought also this day to crucyfye to afflycte and punyshe oure bodyes with exterior and outwarde afflyctyons with bodylye paynes and penaunces As I do not doubte but many good chrysten people hath done bothe this laste nyght and this day also This nyght past I say bothe inwardly and outwardly Inwarly by inward deuout remembraunce howe and what Passyons Chryst suffered this nyght and day for vs. Howe that this nyght after he had eate the Paschal lambe with his disciples after that he had ministred his moost holy precious bodye and bloode to them and washed theyr feete howe he went in to the mount and there prayed vnto god the father a prolixe a longe a deuoute dolorous prayer thre tymes desiryng his father to put away that bloody chalyce that deathly cuppe that paynful Passyon that panguyous deathe At whiche prayer his mynde was appalled his soule was panguyde his body was dyscoÌ„fyted his nature was decayed his herte ful of sorow his mynd soo wonderfully troubled that all his nature of the manheed soo horrybly was dysmayd that he fell in a sweate and swette water and blood blood water by that to shew his greate panguys paynes bothe of soule and bodye bothe inwardlye and outwardly And in this pityous deuout remembraunces they haue had I doubte not moche pitye compassyon on the same They haue also deuoutly remembred I trust howe that he thryse rose from his deuoute prolixe prayer yoode to his three dyscyples Peter Iames and IohnÌ„ And how he found them a slepe sayde to Peter Petre dormis NoÌ„ potuisti vna hora vigilare mecuÌ„ Peter o Peter thou that dyddest promise soo lately to dye with me and now slepest I beynge in this traunce at hande to be taken O Peter how woldest thou suffer dye with me kanst not holde vp thy heed nor waake with me one houre What not one houre Peter They haue remembred also I doubte not howe Chryst went voluntaryly towarde that Traytour Iudas and wyllyngly dyd mete hym and the Iues whiche came to take hym And how he asked Iudas his companye whom they sought for in dede they knewe hym not And shewed to them that he was he that he was Christ that he was Iesus of Nazareth whom they sought how he amaased them threw them by his secret power down to the ground suffered them twyse to aryse then to knowe him then to take him to bynd hym to hale lugge him from post to pyller and all spytefull wayes to handle hym And howe they brought hym tofore thre Iudges and was before eueryche of them falsely accused bryngynge agaynst hym false testamonye vntrue wytnesse blasphemously at the last cryenge Reus est mortis crucifigatur He is gylty worthy to dye Crucify hym Crucify hym They bound hym to a pyller bette him with sharpe scourges and roddes not leauyng in his moost blyssed body any hole place from toppe to too from the toppe of his heed to the sooles of his feete Plattynge with greate vyolence a harde sharpe crowne of thorne on his heed persynge it to the sculle blyndfâ—â—lded hym spyttynge spytefully in his moost blyssed visage and with theyr fystes and harde reedes beete hym aboute that moost blessed heed and face whiche the Angelles and beates of heuen desireth afore althynges to beholde Puttynge a reede in his hande in steade of a septure mockeshly and scornefully knelynge before hym strykynge hym sayde Tell vs who strake the nowe And who strake the nowe And who was that And who was this With soche mockyshe vilanous wordes and dedes And when he was thus dault with they put vpon hym a garmente of Purple in mockadge was had out in Pretorium into the yelde hall afore the multitude of the Iues. And they seynge hym thus apparelled thus scourged thus defaced and beete cryed Crucifye hym Crucify hym he is gyltye he is worthye to dye And in conclusyon to satisfy the cruell appetytes of the Iues he was condempned vnto the deathe to the deathe of the crosse which crosse was layde vpon hym and bare the same moost parte through the citye to the place of his Passion there was crucified there was set a hygh so to be sene wondered on of all the people And there ayayne he was newly had in dirysyon and gaue hym Aysell and Gall derydynge and scornefully mockynge hym with scoffynge scornfull wordes tyll he was deade And then they thrast a speare to his herte Wherewith ranne out water and bloode in oure redempcyon All this with many moo thynges many of you good chrysten people haue had in your specyall and moost deuout remembrauÌ„ces this nyght past and this day sorowynge in your selues to remembre that ye and we were the veraye cause of his deathe and why he thus suffered Howe dampnable then and howe greate were our synnes for the whiche it was necessarye for Chryst to suffer and dye and soo to washe vs in his moost precyous bloode And by these and soche other lyke deuoute contemplacyons to haue remorse in our soules sorowynge our synnes repentynge our yll lyuinges callyng to god for mercye hauynge inwarde sorow and contricyon lamentynge and wepynge euerye one vpon hym selfe And though it be percase not pleasaunte vnto you longe to tarye bycause ye haue this nyght day vnder this maner weryed your myndes in soche deuoute contemplacyons reuoluynge in your hertes this panguyous Passyon of Chryst and your bodyes with watche and prayer herynge the worde of god this day ones a herynge diuyne seruyce with knelynges alredy with prostracions to the grounde knockynge your brestes holdynge downe your heddes in
a mournyng fassyon weriynge also the body with these other afflyctyons with great and longe abstinence fastyng other many wayes euery man seuerally after his moost secrette and inwarde deuocyon Yet this day let vs take more payne then we wolde doo in other dayes It cometh but oons in the yere And one thynge shal I assure you of though your paynes shall be thought moche yet youre meryte and rewarde shall be moche more Let vs therfore soo ordre our selues that god may se the feruent desires of our soules Let hym se our hertes loues we beare towardes hym Let hym se perceyue howe dilygently we doo endeuoure oure selues all the wayes we can to doo speake that that may be to the hygh honour laude glorye of hym of this his moost gloryous Passyon And to this purpose and ende and that we may the more inwardlye be styrred to deuocyoÌ„ and loue towardes our sauyor Chryst I desyre you all to helpe with your deuoute prayers OREMVS THAT we may the more coÌ„modyously nowe procede in that we haue prayed for I wyll take my grounde to speake vpon the wordes of thapostle which he wryteth vnto the Hebrues in his xiii ChapitÌ„ where he consydereth and maketh mencyon of two solemnityes of two hygh solemne feastê duo 〈◊〉 One of the olde lawe another of the newe lawe That of the olde lawe was the figure that of the newe lawe was the veryte â–ª That of the olde law was the shadowe that of the new law was the body That of the olde lawe dyd but sygnifye the feast of the newe lawe that of the newe lawe was the selfe same feast the trueth the veryte figured in the olde lawe That of the olde lawe was called Festum Propiciationis FestuÌ„ propiciatâ—â—onis the feaste of Propiciatyon or of mercye the feast in whiche by the sacrifyce done on that day the people were pourged from certayne immundicyes and vnclennes and brought in to the fauoure of god The feast of the new lawe is called FestuÌ„ redemptionis the solemnyte or feast of redempcyon FestuÌ„ redemptionis On which day we all yee all mankynde was redemede wasshed clensed pourged saynctifyed and iustifyed from al our synnes brought and reconsyled into the fauour of god by the sacrifye that was that day offered And as the course of the yere gothe about this is the day The day of redempcion the day of propiciacyon the day of mercye and of reconciliacyon the day that Chryst offered vp hym selfe for vs. Hebre. â—â—3 The wordes of the Apostle are these Habemus altare de quo edere non habent potestatem qui tabernaculo deseruiunt Quorum enim animalium infertur sanguis pro peccato in sancta per pontificem horum corpora cremantur extra castra Propter quod IESVS extra portaÌ„ passus est Exeamus igitur ad cuÌ„ extra castra improperiuÌ„ eius portantes These are the wordes of the apostle many thynges contryued in fewe wordes And the Englyshe therof is this We haue an aulter We haue an aulter sayth the apostle an aulter and a sacrifyce vpoÌ„ this aulter And they that serueth the tabernacle maye not eate of this aulter may not eate of the sacrifyce that is offred vpon this aulter For the Apostle here per metonimia dothe put the aulter for that that is sacrifysed vpoÌ„ the aulter The blood of those beastes that were sleâ—â—ne for the sacrifyce was brought in to the holy secrete hygh place of the temple where the arke was bitwene the hygh aulter as ye wyl say the vayle by the bushop there offred vp for the synne of the people The bodyes of the beastê that were burned without the pauilyons or tentes for the whiche Propter quod for whiche what for the fulfyllynge of whiche mistery Also to veryfye and fulfyll the figure and that the thynge fygured mought be corespondente to the fygure Iesus suffered without the yate to sanctify the people by his blood Let vs go out therfore suffer with Chryst bearyng his obprobries rebukes Altare Sacrificium Pontifex Tabernaculum Seruitiâ—â— in tacer-SaÌ„guâ—â—s Sancta sanctoruÌ„ Corpora aâ—â—alium· Ignis Castra Decemdies Mensis septimus These be the wordê of the apostle now taken I wyll by the helpe of our Lorde god declare these wordes in ordre euen as they doo stand Here is an aulter here is a sacrifyce here is a bushop which dyd offer this sacrifyce here is a tabernacle a seruynge of the tabernacle the bloode of the sacrifyce which was offered by the bushop for the synnes of the people in the moost holye place of the temple and the bodyes of the beastes whose bloode was offered were burned withoute the tentes And this was done the tenthe day of the seuenth moneth Ye here nowe the wordes of the Apostle Wherin appeareth the manyfeste figure of the Passyon of our sauyour Iesus Chryst whiche we this day do honour In these wordes the apostle toucheth the figure of the law and brynges it to a spirytual vnderstandynge For it was coÌ„maunded in the law in the boke of nombers that the tenthe day of the seuenth moneth Numâ—â— â—â— â–ª in the feast that was called the feaste of the propicyatyon of mercye of remissyon or the feast of purgacyon when the people were pourged At whiche tyme they shulde take a calfe and a kydde and slaye them Uitulus Hircus Hebre. â—â— Whose blood the onely bushop shulde brynge in sancta sanctorum in to the moost holy solempne secret place of the temple wherin the bushop neuer came oneles he brought with hym bloode bloode to offer in sacrifyce Quia oiÌ„a penae in sanguine secunduÌ„ legem mundabantur SaÌ„gâ—â—â— sine sanguinis effusione non fit remissio saythe the Apostle Almoost all synnes after the lawe or in the lawe were clensed in bloode by blood And without the effusyon of blood was no remyssyon And in that place of the temple called sancta sanctorum Sancta sanctoruÌ„ Corpus the bushop prayed and offered for the people The flesshe and corps of the sacrifyce was burned without the tentes without theyr pauilyons And it was not lawfull to any that dyd serue the tabernacle to eate of the flesshe of that sacrifyce Here is a manyfest figure as I sayde of the Passyon of our sauyour Chryst. altare qd The aulter that was consecrate and halowede in this solenuyte of the bloode of the eternall testament was that holy crosse that Chryst suffered on Whiche as on this day he dyd consecrate halowe dignifye and dedicate And dyd adourne and decke the same with the members of his moost precious bodye more gloryously then it had bene enbrowderede inserte with precyous stoones For as golde which is the moost precyous metall is made more precyous wheÌ„ it is set with precyous stoones and is dignifyed therewith whether it be aulter ymage crowne rynge or owche soo was this
we our selues as yf he and we diligently looke in scrypture we shall fynde And herein in mekenes we are bounde to folowe hym Compaciens infirmitatibus This bushop Chryste Compatiens had compassyon of oure infirmites of oure frayltyes It is impossible for a man to knowe the afflyctions of the miserable persone that neuer suffered afflictioÌ„ that neuer had experience of paynes that neuer felte what payne mente But this bushop Chryste had experience of our nature howe weyke howe feeble the nature of man is Howe weyke of hym selfe to doo anye good worke without the helpe of God Howe feble to resyste temptacions He suffered and felte the infirmytyes and paynes of his naturall body He hath therfore compassion vpon man when he dothe se hym fall He soroweth his ruyne Teachynge bushoppes in especyall afore all other to haue compassion and pitye vpon the sinner To helpe him spirytually to coÌ„fort hym gooâ—â—â— â–ª to helpe hym to aryse from synne to allure hym to penaunce to drawe hym to vertue to make hym knowe god to feare his iustice to loue his lawes And thus to seeke all the wayes he and we can to saue the synners soule for whome he shall make ansfere to god for his owne diocesans soule for soule blood for blood payne for payne hell for hell dampnacyon for dampnacyon For which soule our great busshop Chryst as the Apostle dothe wytnes dyd offer gyftes and sacrifyce Hebre. 5. and sacrifycede hym selfe hauyng compassion of them that by ygnorancye and by erroure dyd synne and offende God euen when he was in his greatest agonye vpon the crosse he cryed to his father forgyue them father Luce. 2â—â— forgyue them they knowe not what they doo they are ygnoraunt people they knowe not what is what nor what daunger they runne in to by this entreatyng me They knowe not theyr offences forgyue them father forgyue them In this compassyon we ought also to folowe our greate bushop Chryst. It foloweth in the formour letter Est pontifex appellatus a deo Pontifex appellatê° He is a bushop and soo named of god He is the verye bushoppe He offered vp the verye sacrifyce the sacrifyce of his owne moost blyssed bodye and bloode wherby the synne of the worlde was put awaye Euery bushop of the worlde is not named a bushop by god For some cometh in to that offyce not by the holy goost not electe of god as IohnÌ„ sayth Not entrynge in ouile ouium per ostium sed ascendens aliunde Some there are that entreth in to the folde of the shepe of god Iohn 10. not by the doore Some there be that entreth in to hauynge charge cure of soule not by god but by worldlye meanes by worldly labour by importune sutes and intercessyon of frendes or by theyr owne vnlawfull laboure by simonye and suche other wayes Suche are not named bushops by god Iohn 14 Suche entreth not by the doore not by hym that saythe Ego sum ostium Ego sum via veritas vita I am the doore I am the way I am lyfe I am truthe I am Pastor bonus the very true and good bushop that entred by god And all that entreth otherwyse then by god Chryst calleth them Fures latrones Iohn 10 theues spoylers raueners deuourers and deceyuers of the shepe Theyr liuynge shall declare the same For suche as sowroÌ„gfully dothe enter doo studye theyr owne profyttes and coÌ„modytes Suche receyueth the fruytes and doo nothynge for it Suche suffereth theyr shepe to perysshe for lacke of bodyly and goostly foode and sustenaunce for lacke of preachynge for lacke of gyuynge good counsell for lacke of good lyuynge for lacke of good ensample And suche for the moost parte lyueth noughtely carnally fleshly vicyously pompyously worldly and not bushoply nor priestly For they came not in by god nor by grace Chryst saythe Iohn 10. Qui intrat per me saluabitur ingredietur egredietur pascua inueniet He that entreth by me shal be saued Et ingredietur egredietur And he shall goo in and he shall goo out What is that to say He shall goo in and he shall goo out To goo in and to goo out I thynke he meaneth by goynge in that he shall haue grace to enter studyously in to the holy scrypture dayly and nyghtly to medytate to studye and to profytte in the lawes of god Et egredietur And he shall explayne and truely interpretate and publyshe it vnto the people Et pascua inueniet And he shall fynde there plentye of spirytuall foode for hym selfe and for his people To edifye theyr soules to instructe and call them to the knowledge of god to feede them plentyfully that they shall not lacke necessaryes to theyr soules Let vs therfore so lyue that we may be called Pontifices appellati a deo This oure greate bushop Chryst is also Pontifex sanctus innocens impollutus segregatus a peccatoribus Hebre. 7 excelsior coelis sedens a dextris dei emundans conscientias nostras a peccatis intrans sancta sanctorum per proprium sanguinem He is Sanctus A holy bushop Sanctus â–ª wylleth vs to be holy in our coÌ„uersacyon applyinge our selues vnto godlynes to the seruyce of god to lyue lyke bushops lyke priestes pure cleane chaaste deuoute studyous faythfullye laborynge in his worde prayinge doynge sacrifyce and euer to be godly vertuously occupyed He is Innocens an innocent He neuer synned he neuer offended in worde thought nor dede Innocens InnoceÌ„s noyinge noo creature profytynge all folkes mekelye sufferynge aduersytyes obprobryes reâ—â—agges rebukes and reproches without grudge or contradictyon Innocens simplex simplex sine plica An innocente Simplex without plate or wrinkle without errour or doublenes without hypocrisye or dyssymulacyon without flatterynge or glosynge withoute fraude or dysceyte not seruynge the bodye nor the worlde but god In this we ought also to folowe our heuenly bushoppe Impollutus He was vndefylede He lyued cleane without spotte or blotte Impollutus without wemme or stayne No immundicye in hym noo vnclennes noo moote nor fylthynes But all pure and cleane all chaaste and immaculate all bryght and shynynge in grace and godlines In somoche that he was Segregatus a peccatoribus clene segregate from all kynde of vnclennes Segregatus a peccatis from all maner of synnes and from synners Segregate from them not from theyr companye Math. 9. For as Mathewe wryteth Publicans and sinners came and eate and dranke with hym and his disciples in the house of Leui. And he also came as a Phisycyon to heale the synner And yet was segregate from them quantum ad participacionem cum cis in peccato as touchynge theyr yll lyuynges not beynge particypante with them in synne But came onely to heale them and to rydde them from sinne and soores of the soule He entred the heuens not with the bloode of kydde nor goote but with his